Chinese
因为由业产生，对于五种智慧和身语意三者本身，产生“我”或“我是”的傲慢。具备五种智慧，嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），嘛哈（藏文：མ་ཧཱ，梵文天城体：महा，梵文罗马拟音：mahā，汉语字面意思：大），千波（藏文：ཆེན་པོ，梵文天城体：，梵文罗马拟音：，汉语字面意思：），虚达（藏文：ཤུད་ཉ་ཏ，梵文天城体：शून्यता，梵文罗马拟音：śūnyatā，汉语字面意思：空性），班匝（藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚），娑婆瓦（藏文：སྭཱ་བྷཱ་བ，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性），清净（藏文：རང་བཞིན་དག་པ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：），阿达玛郭杭（藏文：ཨད་མ་ཀོ྅་ཧཾ，梵文天城体：अहम्，梵文罗马拟音：aham，汉语字面意思：我）。“我”或“我是”等不动佛等。出自《灰烬续》：不动佛与能动者，与佛母一同，是众生之主。金刚持的手印，具备五种姓。如来部，毗卢遮那佛父母，慈氏佛父母，地藏佛父母，同样以毗卢遮那佛为首。其他本尊，各自部族之主，以各自手印和顶饰为首。又是宝生佛父母，虚空藏佛父母，除盖障佛父母等，以宝生佛为首。无量光佛父母，观世音佛父母，普贤佛父母等，以无量光佛为首。不空成就佛父母，金刚手佛父母，文殊佛父母等，以不空成就佛为首的五部，或阎魔敌的顶饰之主。常说以毗卢遮那佛为首。同样，大威力宝生佛，马头明王无量光佛，甘露漩以事业部之主而著称。六大能仁的顶饰之主，是金刚持。是。第六能仁无母，或离月之大雄。仅此而已。从三处的三字发出光芒并收回。嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），具备五种智慧，萨瓦（藏文：སརྦ，梵文天城体：सर्व，梵文罗马拟音：sarva，汉语字面意思：一切），达塔嘎达（藏文：ཏ་ཐཱ་ག་ཏ，梵文天城体：तथागत，梵文罗马拟音：tathāgata，汉语字面意思：如来），嘛哈（藏文：མ་ཧཱ，梵文天城体：महा，梵文罗马拟音：mahā，汉语字面意思：大），千波（藏文：ཆེན་པོ，梵文天城体：，梵文罗马拟音：，汉语字面意思：），嘎雅（藏文：ཀཱ་ཡ，梵文天城体：काय，梵文罗马拟音：kāya，汉语字面意思：身），班匝（藏文：བཛྲ，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：金刚），娑婆瓦（藏文：སྭ་བྷ་བ，梵文天城体：स्वभाव，梵文罗马拟音：svabhāva，汉语字面意思：自性），阿达玛郭杭（藏文：ཨད་མ་ཀོ྅་ཧཾ，梵文天城体：अहम्，梵文罗马拟音：aham，汉语字面意思：我）。意思是对于所有本尊的身之自性，产生“我”或“我是”的傲慢。二者融合。等等。又，《灰烬续》中说：眉间喉心三处，融入文字夏德底固。嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。发出光芒的广大集合。三界之门和诸佛的身语意加持光辉汇集。自性身语意的金刚三者安住于自身。等同的续部，自身如此观修，是近取的续部。以二取的方式，本体身语意的三尊显现自身。如是说。嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），萨瓦（藏文：སརྦ，梵文天城体：सर्व，梵文罗马拟音：sarva，汉语字面意思：一切），达塔嘎达（藏文：ཏ་ཐཱ་ག་ཏ་མ，梵文天城体：तथागत，梵文罗马拟音：tathāgata，汉语字面意思：如来）。
English
Because of arising from karma, one develops pride in thinking "I" or "I am" those very five wisdoms and the three kayas (body, speech, and mind). Possessing the five wisdoms, Oṃ (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om), Mahā (Tibetan: མ་ཧཱ, Devanagari: महा, Romanized Sanskrit: mahā, Literal Chinese meaning: Great), Chenpo (Tibetan: ཆེན་པོ, Devanagari:, Romanized Sanskrit:, Literal Chinese meaning: ), Śūnyatā (Tibetan: ཤུད་ཉ་ཏ, Devanagari: शून्यता, Romanized Sanskrit: śūnyatā, Literal Chinese meaning: Emptiness), Vajra (Tibetan: བཛྲ, Devanagari: वज्र, Romanized Sanskrit: vajra, Literal Chinese meaning: Diamond), Svabhāva (Tibetan: སྭཱ་བྷཱ་བ, Devanagari: स्वभाव, Romanized Sanskrit: svabhāva, Literal Chinese meaning: Nature), Pure (Tibetan: རང་བཞིན་དག་པ་, Devanagari:, Romanized Sanskrit:, Literal Chinese meaning: ), Adama Ko'haṃ (Tibetan: ཨད་མ་ཀོ྅་ཧཾ, Devanagari: अहम्, Romanized Sanskrit: aham, Literal Chinese meaning: I). "I" or "I am," such as Akṣobhya, etc. From the Ash Tantra: Akṣobhya and the agent, together with the mother, are the lords of all. The mudrā of Vajradhara, possessing the five families. Vairocana father-mother, Maitreya father-mother, Kṣitigarbha father-mother, likewise, the family is headed by Vairocana. Other deities, the lords of their respective families, are headed by their respective mudrās and crowns. Also, Ratnasambhava father-mother, Ākāśagarbha father-mother, Sarvanivāraṇaviṣkambhin father-mother, etc., are headed by Ratnasambhava. Amitābha father-mother, Avalokiteśvara father-mother, Samantabhadra father-mother, etc., are headed by Amitābha. Amoghasiddhi father-mother, Vajrapāṇi father-mother, Mañjuśrī father-mother, etc., are the five families headed by Amoghasiddhi, or the lord of the crown of Yamāntaka. It is always said that Vairocana is the head. Similarly, the powerful Ratnasambhava, Hayagrīva Amitābha, and Amṛtakundalin are known as the heads of the karma family. The lord of the crowns of the six great sages is Vajradhara. Yes. The sixth sage is without a mother, or the great hero separated from the moon. That is all. Light radiates and gathers from the three letters of the three places. Oṃ (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om), possessing the five wisdoms, Sarva (Tibetan: སརྦ, Devanagari: सर्व, Romanized Sanskrit: sarva, Literal Chinese meaning: All), Tathāgata (Tibetan: ཏ་ཐཱ་ག་ཏ, Devanagari: तथागत, Romanized Sanskrit: tathāgata, Literal Chinese meaning: Thus-gone), Mahā (Tibetan: མ་ཧཱ, Devanagari: महा, Romanized Sanskrit: mahā, Literal Chinese meaning: Great), Chenpo (Tibetan: ཆེན་པོ, Devanagari:, Romanized Sanskrit:, Literal Chinese meaning: ), Kāya (Tibetan: ཀཱ་ཡ, Devanagari: काय, Romanized Sanskrit: kāya, Literal Chinese meaning: Body), Vajra (Tibetan: བཛྲ, Devanagari: वज्र, Romanized Sanskrit: vajra, Literal Chinese meaning: Diamond), Svabhāva (Tibetan: སྭ་བྷ་བ, Devanagari: स्वभाव, Romanized Sanskrit: svabhāva, Literal Chinese meaning: Nature), Adama Ko'haṃ (Tibetan: ཨད་མ་ཀོ྅་ཧཾ, Devanagari: अहम्, Romanized Sanskrit: aham, Literal Chinese meaning: I). It means to develop pride in thinking "I" or "I am" the nature of the body of all the devas. The two are mixed. And so on. Again, in the Ash Tantra: The three places of the forehead, throat, and heart, the letters Śadṭikgho are absorbed. Oṃ (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om), Āḥ (Tibetan: ཨཱཿ, Devanagari: आ, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah), Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum). A great collection of radiating light. The blessings and splendor of the body, speech, and mind of the Victorious Ones, and the doors of the three realms, are gathered. The three vajras of the nature of body, speech, and mind abide in oneself. The equivalent tantra, meditating in this way, is the tantra of close attainment. In the manner of duality, the essence of the three deities of body, speech, and mind appears to oneself. Thus it is said. Oṃ (Tibetan: ༀ, Devanagari: ओ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om), Sarva (Tibetan: སརྦ, Devanagari: सर्व, Romanized Sanskrit: sarva, Literal Chinese meaning: All), Tathāgata (Tibetan: ཏ་ཐཱ་ག་ཏ་མ, Devanagari: तथागत, Romanized Sanskrit: tathāgata, Literal Chinese meaning: Thus-gone).
Chinese
哈阿努拉嘎随喜，班杂萨瓦巴瓦阿特玛阔昂。天众功德之我慢，嗡，萨瓦达他嘎达玛哈布杂供养，班杂桑巴瓦阿特玛阔昂。天众事业之我慢。如是说。又，续部中说，于脐轮与密处二者之月轮上，青绿色之二字梭哈。颜色与之相符，彼处光芒四射，由功德与事业中，生出二天众。具有圆满十一支分之七尊神之光辉。如是说。如是说后，融入，显现，燃烧。如是说者，以五智之水流降临，故无二，地融入，身语意之金刚三现前显现，地显现，以功德事业之支分二天之光辉，故唯有光芒燃烧。之后，为了显示寂静自性任运成就之语坛城之名相，以及成办他利之事业与体性，一异无别。诶玛之义为语，或者惊叹，表示通达，或者稀奇之法。如是说者，对于超胜其他语者。圆满佛陀之语，超越声音名句一切，种种声音皆显现。如是说等。圆满正等觉一切佛陀之共同形相，一切胜者之自性，第六之义语者。法性黑度卡，所说之实相自性本体，自心之外，无有如此成立者，故立誓。显现之阿字，与所说之声音，与所诠之名，与所表之句一切皆超越，远离言说之自性，种种词义以分别念思择，以语宣说之声音无余安住之基而说。故说显现。语一坛城支分者，不可思议，周遍一切，声音名句各自鸣响，一切皆是语之手印胜。如是说者，化身，词句之语者，天众第六义之语，唯一彼者，以所说之坛城一切皆是自现之故。
English
Ha A-nuraaga rejoice, Vajra Svabhava Atma Koham. The pride of the virtues of the deities, Om, Sarva Tathagata Maha Puja offering, Vajra Sambhava Atma Koham. The pride of the deeds of the deities. Thus it is said. Also, in the Tantra, it is said that on the lunar seat of the navel and the secret place, the two green-blue letters Svaha. The color is consistent with it, and the light shines from it, from the merits and deeds, two deities are born. It has the glory of the seven deities that complete the eleven branches. It is said. After saying this, it merges, appears, and burns. As it is said, the stream of the five wisdoms descends, so there is no duality, the earth merges, the three vajras of body, speech and mind appear, the earth appears, with the glory of the two deities of the merits and deeds, so only the light burns. After that, in order to show the name of the peaceful and spontaneous speech mandala, and the nature of accomplishing the benefit of others, and the nature, one and different. Ema means speech, or exclamation, which means understanding, or the wonderful Dharma. As it is said, for those who surpass other speakers. The words of the perfect Buddha, beyond all sounds, names and sentences, all kinds of sounds appear. It is said and so on. The common form of all the perfectly enlightened Buddhas, the nature of all the victors, the sixth meaning speaker. Dharmata Hetu Ka, the nature of reality, the essence of what is said, outside of one's own mind, there is no such establishment, so make a vow. The letter A of manifestation, and the sound of what is said, and the name of what is said, and all the sentences of what is expressed are beyond, the nature of being free from words, all kinds of words and meanings are considered by discrimination, and the basis for the sound of speech is said to be without remainder. Therefore, it is said to appear clearly. The branch of the one speech mandala is inconceivable and all-pervasive, the sounds, names and sentences sound separately, and all are the supreme mudra of speech. As it is said, the incarnation, the speaker of words, the sixth meaning of the deities, the only one, because all the mandalas of what is said are self-manifest.
Chinese
那些作为象征的组成部分，比如三百六十个等等，词语的数量是不可思议的，超越了所有被教化者的声音，以各自的名词和词语而闻名，因为所有显现的事物都无一例外地象征着每个词语和每个意义，所以，语印的至高无上就是那样的声音。这是结束语。然后，然后是圆满报身大乐之语。为了清晰地展示以现证菩提之语、语金刚之语和以名言之语象征的语，从《幻化网根本续》中说：具有快乐的声音产生意义，一切都变成莲花的状态，ཀ༽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）解脱道和轮回的声音，ག༽（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）无论说什么都是至高之语。等等这样说。殊胜幻化网续，秘密藏续没有分别念的刺痛，因此具有大乐，声音产生意义是：什么是呢？因为所有世间和出世间的声音都是心性自显现，因此，从轮回中解脱的道路涅槃和最终的轮回的声音，如果对所有声音不以悦耳和不悦耳而分别执着，那么一切都变成莲花的自性，无论内外法境显现什么声音，说什么，都没有被贪嗔所染污，所以一切都变成了语，因此，因为非常广阔，并且因为是大乐，所以是至高之语。同样，为了展示名言现证菩提和金刚语二者的意义，一切高低乘和所有邪道无余的声音，都汇集于菩提金刚语中，汇集之时在十方显现，显现之时在无执着的状态中说，说之时不可言说。这是为了展示那样的语，一切高低乘的咒语特征，以及所有邪道外道常断六道众生的所有声音，因为都是心性，所以心性觉性自身的大智慧之语中显现，这就是现证菩提之语。在那一刻，显现和空性无二无别，因此汇集于金刚语中，这样汇集的那一刻，与十方被教化者的显现相符
English
Those components that symbolize, such as the three hundred and sixty, etc., the number of words is inconceivable, surpassing all the sounds of those to be tamed, known as individual nouns and words, because all manifested things without exception symbolize each word and each meaning, therefore, the supreme of the speech seal is that very speech. This is the concluding remark. Then, then is the Sambhogakaya Great Bliss speech. In order to clearly show the speech symbolized by the speech of manifest enlightenment, the speech of Vajra, and the speech of names, from the Root Tantra of Magical Illusion it says: The sound endowed with bliss arises with meaning, all become the state of lotus, ཀ༽（Tibetan, Devanagari script, Roman transliteration, literal meaning）the path of liberation and the sound of samsara, ག༽（Tibetan, Devanagari script, Roman transliteration, literal meaning）whatever is said is the supreme speech. And so on. The Supreme Tantra of Magical Illusion, the Secret Essence, is without the sting of conceptual thought, therefore it is endowed with great bliss, the arising of meaning from speech is: what is it? Because all worldly and transworldly sounds are only the self-manifestation of mind, therefore, the path of liberation from samsara, nirvana, and the sound of ultimate samsara, if there is no separate clinging to all sounds as pleasant and unpleasant, then everything becomes the nature of the lotus, whatever sound appears in the inner and outer dharma realms, whatever is said, is not tainted by attachment and aversion, so everything becomes speech, therefore, because it is very vast, and because it is great bliss, it is the supreme speech. Also, in order to show the meaning of name, manifest enlightenment, and the two Vajra speeches, all high and low vehicles and all wrong paths, the sounds without remainder, are gathered into the Bodhi Vajra speech, at the time of gathering it appears in the ten directions, at the time of appearing it speaks in a state of non-attachment, at the time of speaking it is unspeakable. This is to show that kind of speech, all the characteristics of the mantras of high and low vehicles, and all the sounds of all sentient beings of the wrong path, heretics, eternalists, nihilists, and the six realms, because they are all mind, therefore it is clear in the great wisdom speech of the self-nature of mind awareness, this is called the speech of manifest enlightenment. At that moment, appearance and emptiness are inseparable, therefore it is gathered into the Vajra speech, at the moment of gathering like that, it corresponds to the appearance of the beings to be tamed in the ten directions